1
INSERTING LOCAL CULTURE IN ENGLISH LANGUAGE TEACHING
TO PROMOTE CHARACTER EDUCATION
Siti Sudartini
Faculty of Languages and Arts Sciences
Yogyakarta State University
Email: ssudartini@yahoo.com/
HP. 08156877141
Abstract: This particular study aims at having a critical analysis on the practices
of foreign language teaching particularly English which commonly pay less
attention on the accompanied intercultural communication and also to propose an
alternative solution for the sake of supporting and promoting the character
education in this country. It is commonly believed that the practices of English
language teaching always accompanied by the insertion of foreign cultural values
which are not always in line with our own cultural values. In line with the
national education goals, it seems that the most possible way to overcome this is
by integrating the Indonesian local cultural values in the practices of English
language teaching to promote character education, the one which commonly
believed plays important roles in encouraging, improving, and maintaining the
spirit of nationalism of our next generation.
Keywords: local culture, teaching, English language, character education.
Abstrak: Kajian ini hendak mencoba menelaah secara kritis praktek-praktek
pembelajaran bahasa asing khususnya Bahasa Inggris yang umumnya kurang
memperhatikan aspek akulturasi budaya yang menyertainya dan juga mencari
alternatif solusi pemecahannya demi mendukung tercapainya pendidikan yang
berbasis character building di negara ini. Pada kenyataannya, praktek pengajaran
bahasa Inggris senantiasa menyediakan ruang adanya insersi nilai-nilai budaya
asing masyarakat penuturnya yang belum tentu sejalan dengan nilai-nilai budaya
masyarakata kita. Sejalan dengan tujuan pendidikan nasional, nampaknya salah
satu upaya yang bisa dilakukan untuk mengantisipasi dampak insersi budaya asing
tersebut adalah dengan mengintegrasikan nilai-nilai budaya lokal Indonesia pada
pembelajaran bahasa Inggris sebagai alternatif cara guna mendukung upaya
pemerintah dalam menggalakkan pendidikan berbasis karakter yang diyakini
sangat penting untuk menumbuhkan, meningkatkan dan memelihara semangat
nasionalisme generasi penerus bangsa ini.
Kata Kunci: budaya lokal, pembelajaran, Bahasa Inggris, pendidikan karakter.
2
INTRODUCTION
It is commonly believed that education plays the most significant role in the
development of a nation. Education may be regarded as an investment in human
capital formation that lays the foundation for future economic growth and
development of a country not to mention our country, Indonesia. Our government
even has given explicitly the definition of the term education in the Act of
Republic Indonesia on National Educational System that may be considered as,
….conscious and well planned effort in creating a learning environment and
learning process so that learners will be able to develop their full potential
for acquiring spiritual and religious strengths, develop self-control,
personality, intelligence, morals and noble character and skills that one
needs for him/herself, for the community, for the nation, and for the State.
National education means education based on Pancasila and the 1945
Constitution, and is rooted in the religious values, national cultures of
Indonesia, and one that is responsive to the needs of the ever-changing era.
(Act Of Republic Indonesia on National Educational System (Chapter 1
Article 1 and 2).
In line with this definition, education has also often been defined in terms of
practices that schools and teachers use to influence student learning and
development (Nucci and Narvaéz, 2008:5). Therefore, it seems very important to
pay great attention to the practices of our educational system in our country,
considering the fact that it would be impossible to reach the goals of our national
educational system without involving all aspects determining the success of
educational practices. Those are parents, schools’ elements (not to mention:
teachers, students, facilities, etc), and also the government. Hence, it is urgently
needed to have a critical study on the practices of education in this country for the
sake of providing better generation in the future who can maintain religious,
3
national, and cultural values of this country and at the same time remain actively
responsive to the needs of the ever changing era.
This particular study, however, tries to have a closer look on the common
practices of English language teaching in our country, owing to the fact that
education is considered having the greatest chance of providing the learners to
have a direct contact with a foreign culture. In line with the national education
objectives, this particular study also tends to propose a new perspective in the
practice of English language teaching by inserting the local cultures to promote
character education in Indonesia.
THE COMMON PRACTICE OF ENGLISH LANGUAGE TEACHING IN
INDONESIA
The need to learn and use English in communication has put English as
the most important foreign language in the worldwide and not to mention in this
country, Indonesia. Our scholars commonly agree that our young generations
need to master English well in order to be able to actively participate in the global
world. This has made English becoming one of the most important subjects in
schools. Most parents even believe that the earlier children learn English the
better. This has been becoming the main reason of introducing English as local
content in elementary school or even in some kindergartens.
These days, foreign language programmes tend to start at an increasingly
early stage not only in Europe but the same trend is observable on other
continents as well (Nikolov, 2009:xiii). Following Nikolov, Gonzales (1995:58)
4
states that the domains in which English is used as an international, an auxiliary
language for intercultural and intercountry and regional communication, are
mostly those of international diplomacy, scientific discourse, and in international
trade and business, for it is the language of financial and global financial
transactions and the language of trade negotiations and the medium of discourse
of international business. This has led English as one of the lingua franca and
also encourages the spreads and developments in the English language teaching in
the non English speaking countries (Woodford and Jackson, 2003).
The current practice of English language teaching has been focused on
preparing the students to be able to communicate effectively by using the
language. English teachers have done their job very well in motivating their
students to learn and use the language. They always try to use various interesting
activities to present the context of the given language items being discussed.
Some of them even give the explanation on certain language items accompanied
by the context of culture in which those items used. This fact is very common in
the practice of foreign language classrooms. What may be becoming the main
concern is on whether the presentation of this foreign culture is accompanied by
the explanation of our own culture. This remains an important question in the
current practice of English language teaching in this country.
What the teachers commonly do in their teaching is merely attempts to
fulfill the objectives of the teaching and learning goals as stated in the current
curriculum. Most teachers are busy with finding suitable and relevant materials
without having critical analysis on the cultural biases that may be covered within
5
the source materials. What commonly come in their minds is finding the materials
which are best fitted the objectives of the teaching and learning activities as
mentioned in the curriculum.
It is generally agreed so far that the practice of English language teaching
will not be effective without discussing its culture. Most educators will agree that
teaching the language will be impossible without teaching the culture. Every
sentence, expression, word needs to be put in the context of culture of the
language. In other words we may say that English teachers could act as a cultural
agent as well. Every English teacher needs to realize this, if not they will not only
be the cultural agent but also be the agent of the new form of imperialism.
The current English language teaching practice may lead the students to
have better understanding on foreign culture rather than their own culture or even
in the extreme way could lead them to make the foreign culture as their own
culture and make them internalize the norms as well as foreign cultural values in
their daily lives. Some of our young students may have deep understanding on the
foreign culture rather than mastering the language.
What may be the most important impact of the current English language
teaching practice is the loss of our own culture since our young generations no
longer have clear understanding of it. Our own valuable cultural norms and values
will be left behind by its descendents as they like to have and behave by using the
foreign cultural norms and values. They may even forget their cultural identity.
All individuals engage in the foreign language teaching and learning process need
6
to anticipate this by having the cultural awareness of the foreign culture and start
having discussion on the national culture while explaining the foreign culture in
their classrooms.
In doing so, they need to start with understanding the notion of the word
‘culture; itself, for this term has various definitions. One of the definitions is
proposed by Mesthrie, Swann, Deumer and Leap (2009:28) who define culture as
‘the way of life of its members; the collection of ideas and habits which they
learn, share and transmit from generation to generation’. Culture in this sense is a
‘design for living’, which defines appropriate or acceptable ways and forms of
behavior within particular societies. The other definition of culture is the one
proposed by Foley (2001:14) that views culture as transgenerational domain of
practices through which human organisms in a social system communicate with
each other. These definitions particularly see culture as something inherited from
generation to generation.
On the contrary, Nieto (2010:136) defines culture as “the ever-changing
values, traditions, social and political relationships, and worldview created,
shared, and transformed by a group of people bound together by a combination of
factors that can include a common history, geographic location, language, social
class, and religion”. This definition provides a new idea of the term culture. Nieto
also makes it clear that everyone has a culture because all people participate in the
world through social and political relationships informed by history as well as by
race, ethnicity, language, social class, gender, sexual orientation, and other
circumstances related to identity and experience.
7
In addition to this definition, Nieto (2010:137-144) also mentions some
characteristics of culture. Those characteristics include the followings. First,
culture is dynamic, in the sense that it is active, changing, and always on the
move, that even in its native contexts, culture is always changing as a result of
political, social, and other modifications in the immediate environment. Second,
culture is multifaceted. This means, for one thing, that culture cannot be conflated
with just ethnicity or race. Third, culture is embedded in context meaning that it is
influenced by the environment in which it exists. Fourth, culture is influenced by
social, economic, and political factors. It is commonly agreed that culture is
bound to a particular context, that it is greatly influenced by the political,
historical, and economic conditions in which it is found. Fifth, culture is created
and socially constructed. The main underlying reason for this is the fact that
human beings as the cultural agents change it. Sixth, culture is learned. It means
that culture is not handed down through our genes, nor is it inherited. This is very
clear to see, for example, when children from a particular ethnic group are
adopted by families from another ethnic group. Nieto (2010:144) adds that
culture, especially ethnic and religious culture is learned through interactions with
families and communities. It usually is not consciously taught, or consciously
learned. That is why it seems so natural and effortless. Lastly, culture is
dialectical. Nieto also mentions that a culture is neither “good” nor “bad” in
general, but rather embodies values that have grown out of historical and social
conditions and necessities. As individuals, we may find elements of our own or
others culture uplifting or repugnant.
8
Following Nieto (2010) that culture is not merely seen as something
inherited but also it can be something learned, it seems urgently needed to have an
innovative way of improving the practice of English language teaching in this
country for the sake of maintaining the national identity and achieving the goals
of national education stated in the Undang-Undang Republik Indonesia Nomor 20
Tahun 2003 owing to the fact that this particular subject provides students with a
direct contact with a foreign culture.
THE NOTION OF CHARACTER EDUCATION
Following Nucci and Narvaéz (2008:5), education may be defined in terms
of practices that schools and teachers use to influence student learning and
development although children’s and adolescents’ moral development and
character formation, however, are not simply the result of schooling but this is
widespread agreement that schools should contribute to students‘ moral
development and character formation.
Although the term “character education” has not been explicitly mentioned
in the Act of Republic Indonesia on National Educational System, but it has beeen
becoming the biggest issues in various seminars or any kinds of academic
meetings on national education topic. The needs to build the national character
have also been becoming one of the central concern of the government. Our
government, through the Badan Penelitian dan Pengembangan Kurikulum,
Kementrian Pendidikan Nasional even has pulished two books in January 2010
9
concerning the practices of improving the development of culture and character
education. The first book is Bahan Pelatihan Penguatan Metodologi
Pembelajaran Berdasarkan Nilai-nilai Budaya untuk Meningkatkan Daya Saing
dan Karakter Bangsa whereas the second book is Pengembangan Pendidikan
Budaya dan Karakter Bangsa. The first book is mainly a kind of teachers’
guideline to conduct the character education in schools while the second is mainly
a general supplement for schools to conduct and integrating the character
education. Although these two books have merely provided some general
overviews of the notion of character education, it shows evidence of the
governent’s deep concern on integrating the character education in schools.
Therefore, it would be much beneficial if there is an additional discussion on the
notion of character education.
In addition, Nucci and Narvaes (2008:2) state that in broad terms the
debates over moral and character education divide along some dimensions. One
broad distinction is between those who view character formation and morality as
centered on the cultivation of virtues and those who argue that morality is
ultimately a function of judgments made in context. Traditional character
educators generally fall within this perspective. On the other hand, those who
emphasize the role of reason and judgment draw their philosophical arguments
from rationalist ethics with its emphasis on autonomous justification for moral
actions based on principles of justice or fairness.
This definition provides to terms concerning the notion of character
education that can be considered as the moral or the character education. While in
10
the Cambridge Advanced Learners’ Dictionary (2008) the origin and literal
meanings of character, however, are the particular combination of qualities in a
person or place that makes them different from others.
The other definition of the term character coming from the point of view
of someone who is moralistic, that is, a person who wishes to treat moral
categories as broadly as possible and to give moral terms the most frequent
possible use, character will appear to lie entirely within the domain of morality.
The education of character, then, will seem coextensive with moral education, and
to have a good character equivalent to being morally virtuous to a high degree.
Most of us in the latter part of the twentieth century are not moralistic and, thus,
will have a less simple and reductive view of what good character is (Kupperman,
1991:9).
In line with these definitions, character education also can have some other
definitions as mentioned by Berkowitz & Bier (2005:8), namely:
1) Character education is a national movement creating schools that foster
ethical, responsible, and caring young people by modeling and teaching
good character through emphasis on universal values that we all share. It is
the intentional, proactive effort by schools, districts, and states to instill in
their students important core, ethical values such as caring, honesty,
fairness, responsibility, and respect for self and others.
2) Character education is teaching children about basic human values,
including honesty, kindness, generosity, courage, freedom, equality, and
respect. The goal is to raise children to become morally responsible, selfdisciplined citizens.
3) Character education is the deliberate effort to develop good character
based on core virtues that are good for the individual and good for society.
4) Character education is any deliberate approach by which school personnel,
often in conjunction with parents and community members help children
and youth become caring, principled, and responsible.
11
Meanwhile, Kementerian Pendidikan Nasional (2010:4) mentions that the
term character is closely related to attitudes, behaviours, or personalities of a
particular person formed as the result of internalization of believed virtues
commonly used as the foundation of his/her views, ways of thinking, attitudes,
and behaviours. Therefore, the development of nation character must be done in
the form of building individual character. As individuals live in a particular social
and cultural environment, the effort of buiding individuals character must be done
in his/her own social and cultural environment. In addition, the development of
national culture and character must be done in an educational process which
consider learners as parts of their social, culture, national cultural settings.
THE SIGNIFICANCE OF INSERTING LOCAL CULTURE IN ENGLISH
LANGUAGE TEACHING
In line with the notion of character education, the practices of foreign
language teaching, particularly English language teaching in this country need to
have much attention in terms of the internalization of other culture. Brown via
Richards and Renandya (2002:12) claims that, “whenever you teach a language,
you also teach a complex system of cultural customs, values, and ways of thinking,
feeling, and acting”. Therefore, it is considered an important thing that educators
and all individuals involving in the practice of a foreign language teaching need to
have awareness and sensitivity regarding issues of cultural diversity between
English and the local languages as well as the national language, bahasa
Indonesia.
12
The government even has done their best to provide chances of developing
the practice of educational practices in schools not to mention for the English
subject by providing KTSP (Kurikulum Tingkat Satuan Pendidikan). This
curriculum supports the idea of integrating the local culture in the school
curriculum not to mention the English Language curriculum. The practice of this
curriculum gives more opportunities of inserting the local culture in the practice
of English language teaching. This insertion of local culture in the practice of
English language teaching may be considered essencial due to the fact that this
subject is commonly believed to provide the learners having a direct contact to the
foreign culture.
One thing to be noted is the fact that language can be seen as an
unseparable element of culture. Foley (2001:19) mentions that:
Language is often treated theoretically as a sub system of culture within
cognitive anthropology but in practice and structure of language as
revealed by modern linguistics has generally served as the paradigm for
analyzing other aspects of culture.
Following Foley, Linton (1945 in Mesthrie, et al., 2009:28) defines culture
as, “the way of life of its members; the collection of ideas and habits which they
learn, share and transmit from generation to generation”. By these definitions, it
can be stated that culture can be seen as a‘design for living’, that gives meanings
to ways and forms of commonly accepted behaviours of a particular society, while
language can be seen as, “a cultural activity and, at the same time, an instrument
for organizing other cultural domains” (Sharifian and Palmer, 2007:1).
13
Cultural
differences
are
the
main
questions
of
intercultural
communications. Grant and Lei (2001:10-11) propose four main problems in the
intercultural communication concerning the sociocultural aspects of language,
namely: 1) Subjective and objective support of the identity of socio-cultural and
linguistic minority students; 2) Constructing curriculum contents implying and
reflecting the positive value of the plurality of cultures and languages; 3) Building
communicative, action-oriented skills; and 4) Accepting socio-cultural diversity
and the plurality of ideas as a challenge for democracy.
Hence, it is commonly agreed that the practice of a foreign language
teaching, particularly English will not be effectively carried out without giving
explanation of its culture. English Language Teaching educators are practically
required not only to teach the language but at the same time are required to
present the cultural context in which this particular language is used. Meanwhile,
the learners are also need to learn not only the language but also learn the culture
of the society using it. This phenomenon is particularly common in the practice of
a foreign language teaching owing to the fact that to be able to actively
communicate using a foreign language, one needs to have not only a good
proficiency of the language but also a comprehensive understanding of its culture.
This will not be beneficial in terms of maintaining our nation identity.
Students or learners may have a new perspective towards their own culture. Some
of the learners may consider the ‘new culture’ is better than the ‘previous one’.
Teachers need to have a clear explanation on the proposition of ‘Accept the
differences’. It must be clearly defined as understanding that there is other culture
14
having different norms and values from one’s own culture. Teachers need to make
sure that this lesson will not lead to the belief that the new culture is better than
one’s own culture. Teachers need to have an alternative way conducting the
process of teaching and learning in their classrooms.
Therefore, the need to have a new perspective on the practice of English
language teaching by inserting the local culture is unavoidable. The underlying
reason of applying this new perspective towards language teaching, is the fact that
teachers
need to integrate the spirit of character education for the sake of
maintaining the nation identity. They must be aware of the internalization of
foreign culture in the practice of foreign language teaching. They need to be more
careful in explaining materials containing cultural content in order not to make
their students having a new semantic frame of their own culture. Teachers also
need to wherever possible, promote the local content to the students by inserting
the local cultural aspects or local wisdom during their teaching and learning
process. This will be important in maintaining the students’ understanding
towards their own culture.
The term local culture in this sense is closely related to term tradition
which can be defined as “inherited behavioural customs remain practiced in the
society, coming from the judgements or assumptions that everything formerly
exists is the right ones” (Kamus Besar Bahasa Indonesia, 2005:1208). The word
tradition leads to the other related term called ‘tradisional’ having a similar
meaning, that is a form of attitude or a set of ways of thinking and act that always
stick to the inherited norms and customs.
15
Seen from the archeological perspective, the term tradition and local
culture refer to the term ‘local genius’ (Koentjaraningrat, 1986:80), that Wales
(via Poespowardojo, 1986:30) defines as, “the sum of the cultural characteristic
which the vast majority of a people have in common as a result of their experience
in early life”. While Anderson (2006:6) uses the term of ‘cultural artefacts of a
particular kind’ to refer to the term local genius. By these definitions, the term
‘local genius’ can be seen as the manifestation of society’s personality reflected in
the orientation of the society’s ways of life and beliefs that commonly used to see
and face the outside world manifested in their daily behaviours.
Looking at these definitions of local culture and considering the need to
maintain the nation identity, it will be much beneficial to insert the local cultural
values and norms in the practice of English language teaching. The insertion of
the local cultural values can be an alternative way of preparing the learners’
cultural background and identity that hopefully also improving their nationalism
awareness when they contact or learn a foreign culture ideology internalized in the
practice of English language teaching.
It is widely believed that cultural aculturation through the intercultural
communication between Indonesian and a foreign culture particularly Western
culture, has commonly inconsciously followed by the internalization of the
foreign culture by means of various media, not to mention the English language
teaching. This cultural intercultural communication mainly results in the
emergence of the construction of domination and hegemony of Western cultural
values towards the Indonesian identity and and nationalism. The fact that
16
nationalism is really crucial in the sense of maintaining the nation identity, has
been proposed by Anderson (2006:1-15) that views nationalism not only as a
imaginary phenomenon (but not imaginative), whose existence always requires to
be continually reconstructed and maintained by the whole society.
Consequently, the internalization of a foreign culture (Western culture) in
the practice of English language teaching needs to be critically concerned as this
may make us the victims of a new practice of Western imperialism and
colonialism. In relation to the importance of developing, maintaining and
preserving the values and the spirits of nationalism for the sake of the naton-state
of Indonesia, the whole insertion of local culture in the practice of English
language teaching meets its relevance and significance.
The insertion of the local culture in the practice of English language
teaching can be in the forms of selecting materials containing the local culture
norms and values and also giving additional explanation on any foreign cultural
norms found in the process of teaching and learning English.
This insertion of local culture, however, will not be successfully carried
out without the supports of all individuals involved in the practice of English
language teaching, such as, the teachers, textbook publishers, parents, as well as
the government.
CONCLUSION
17
It is widely known that the common practice of English language teaching
has been focused on preparing the students to be able to communicate effectively
by using the language. Most people agree that the practice of English language
teaching of English will not be effective without discussing its culture, therefore
teaching a language will be impossible without teaching the culture. This,
however, may lead the students to have better understanding on foreign culture
rather than their own culture or even in the extreme way could lead them to make
the foreign culture as their own culture and make them internalize the norms as
well as foreign cultural values in their daily lives. All individuals engage in the
foreign language teaching and learning process need to anticipate this by having
the cultural awareness of the foreign culture and start having discussion on the
national culture while explaining the foreign culture in their classrooms.
The fact that the practice of English language teaching cannot be separated
from teaching the accompanied culture and by considering the need to maintain
the nation identity, it will be much beneficial to insert the local cultural values and
norms in the practice of English language teaching. The insertion of the local
cultural values can be an alternative way of preparing the learners’ cultural
background and identity that hopefully also improve their nationalism awareness
when they contact or learn a foreign culture ideology internalized in the practice
of English language teaching. This sense of national cultural awareness is actually
one of the character education goals (Kementerian Pendidikan Nasional, 2010:7).
18
REFERENCES
Anderson, Benedict Richard O'Gorman. 2006. Imagined Communities:
Reflections on the Origin and Spread of Nationalism. London, United
Kingdom: Verso.
Berkowitz, Marvin W. & Melinda C. Bier. 2005. What Works in Character
Education: A Research-Driven Guide For Educators. St. Louis: University
of Missouri Press.
Departemen Pendidikan Nasional. 2005. Kamus Besar Bahasa Indonesia. Cetakan
Ketiga, Edisi Ketiga. Jakarta: Balai Pustaka.
Foley, William A. 2001. Anthropological Linguistics: An Introduction.
Massachusetts: Blackwell Publishers.
Gonzales, Andrew. 1995. “The Cultural Content of English as an International
Auxiliary Language (EIAL): Problems and Issues”, in Makhan L. Tickoo
(ed.), Language and Culture in Multilingual Societies: Viewpoints and
Visions. Singapore: SEAMEO Regional Language Centre with Sherson
Publishing House, Pte. Ltd.
Grant, C. A. and J. L Lei (eds). 2001. Global Constructions Of Multicultural
Education: Theories And Realities. New Jersey: Lawrence Erlbaum
Associates, Inc.
Hornby, A.S. 1987. Oxford Advance Dictionary. Oxford:
Press.
Oxford University
Kementerian Pendidikan Nasional. 2010. Pengembangan Pendidikan Budaya dan
Karakter Bangsa: Pedoman Sekolah. Jakarta: Kementerian Pendidikan
Nasional, Badan Penelitian dan Pengembangan Pusat Kurikulum.
Koentjaraningrat. 1986. “Peranan Local Genius dalam Akulturasi”, dalam
Ayatrohaedi, (ed.), Kepribadian Budaya Bangsa (Local Genius). Jakarta:
Pustaka Jaya.
__________.1990. Pengantar Ilmu Antropologi. Cetakan Kedelapan. Jakarta:
Rineka Cipta.
19
Kupperman, Joel J. 1991. Character. Oxford: Oxford University Press.
Mesthrie, R., J. Swann, A. Deumer and W. L. Leap. 2009. Introducing
Sociolinguistics. Edinburgh: Edinburg University Press.
Nikolov, Marianne (ed.). 2009. Early Learning of Modern Foreign Languages:
Processes and Outcomes. Second Edition. Bristol: Short Run Press Ltd.
Nucci, Larry P. and Darcia Narvaés. 2008. Handbook of Moral and Character
Education. New York: Routledge.
Poespowardojo, Soerjanto. 1986. “Pengertian Local Genius dan Relevansinya
dalam Modernisasi”, dalam Ayatrohaedi (ed.), Kepribadian Budaya
Bangsa (Local Genius). Jakarta: Pustaka Jaya.
Richards, Jack C and Willy Renandya (eds). 2002. Methodology in Language
Teaching: An Anthology of Current Practice. Cambridge: Cambridge
University Press.
Sharifian, F. and G. B. Palmer. 2007. Applied Cultural Linguistics Implications
for Second Language Learning and Intercultural Communication.
Amsterdam & Philadelphia: John Benjamins Publishing Company.
Walter, Elizabeth (ed). 2008. Cambridge Advanced Learner’s Dictionary 3rd
Edition. Cambridge: Cambridge University Press.
Woodford, Kate and Guy Jackson (eds.). 2003. Cambridge Advanced Learner’s
Dictionary. Cambridge: Cambridge University Press.
Artikel ini Dimuat di JURNAL PENDIDIKAN KARAKTER; Diterbitkan
oleh Lembaga Pengembangan dan Penjaminan Mutu Pendidikan
(LPPMP), Universitas Negeri Yogyakarta; Edisi Tahun II, Nomor 1,
Februari 2012. Halaman 45-54.
Nomor ISSN: 2089-5003.